#Socio-Economic Hardship

[dikoderbeatz]

The Mental Health Crisis Fueled by Corrupt Governance: A Call for Change

Bismark Kwabla Kpobi, Executive Director of ASK Health Advocacy Foundation, has raised serious concerns about the detrimental impact of government corruption on the mental health of citizens. Despite being endowed with abundant natural resources such as gold, bauxite, timber, crude oil, and cocoa, the populace continues to suffer due to the self-serving and corrupt practices of government…

[whencyclopedia]

Childbirth in Ancient Rome

Childbirth in ancient Rome was considered the main purpose of marriage. Roman girls married in their early teens, and in elite society, some married before they reached puberty. The legal age for marriage was 12 for a girl; 15 was accepted as being an age fit for conception.

The ability to produce a family was also an explicit political concern in Roman society. Emperor Augustus (r. 27 BCE to 14CE) was particularly troubled by the declining birth rate, especially amongst the upper classes, when he promoted legislation, the Julian Laws in 18 BCE and the Papia-Poppaean Laws in 9 CE, which included measures to promote marriage and reward freeborn women who had more than three children.

Risks & Mortality

There were many risks involved during pregnancy both for mother and child; Pliny the Younger (61 to c. 113 CE) in his Epistulae highlights those risks when he writes of his own young wife, who did not realise that she was pregnant and failed to take certain precautions resulting in her suffering a miscarriage and being gravely ill (8.10). He also writes of the tragedy of two young sisters whom he knew, who both died giving birth (Epist. 4.21.1-3). For any pregnant young girl in labour, physical immaturity could have an adverse effect on the possibility of a normal birth; the remains of a 16-year-old pregnant female discovered in Herculaneum, buried by the eruption of Mount Vesuvius, indicates that this girl may have died anyway struggling to give birth because her immature pelvis was too narrow.

The rates of child mortality at birth or in the first five years of life were high with one in three children dying in their first year, many within the first few weeks. Fronto (95-166 CE), the tutor of Roman emperor Marcus Aurelius (r. 161-180 CE), tells of his own personal experience of having lost five children, losing each one separately, each one being born at a time when he bereaved another (1.2 Fronto, To Antoninus Augustus ii. 1-2). To counteract mortality rates, fertility rates needed to be high, a woman in antiquity on average gave birth five or six times as some of those children would not survive. Certainly, the cases of maternal and infant mortality would have varied with the socio-economic classes in Roman society; families in the lower classes had to cope with hardship and poverty, and for the newborn, the risks of infant mortality were compounded by poor diet, poor sanitation, and poor medical knowledge.

Continue reading...

[fearfulfertility]

CONFIDENTIAL MEMORANDUM

DRC, Public Affairs Division, Civilian Services Command

To: Director [REDACTED]

From: Regional Oversight Coordinator [REDACTED], Paternity Compound 132

Date: [REDACTED]

Subject: Community Re-Education Efforts in Rural Tennessee

Location: Church of the Immaculate Conception, [REDACTED], Tennessee

Objective Statement

This transcript, sourced from Reverend [REDACTED]’s recent sermon at the Church of the Immaculate Conception in [REDACTED], Tennessee, highlights our ongoing efforts to align religious communities with national surrogacy objectives. Given this region's exceedingly low socio-economic and educational prospects, messaging must be tailored to emphasize divine purpose and moral duty, ensuring surrogacy compliance through faith-based narratives.

The Reverend’s inclusion of visibly pregnant surrogates and theological framing of their sacrifice was effective in capturing attention. However, his unscripted interaction with Surrogate S142-317-K revealed the risks of granting surrogates a platform to express personal dissent, even in a controlled environment. Future engagements must avoid such pitfalls to maintain community trust and focus.

Action Items

Develop stricter scripting guidelines for public appearances involving surrogates.

Evaluate congregation reactions and adjust messaging to address residual discomfort.

Monitor flagged individuals for dissent and determine appropriate countermeasures.

Community Description

Nestled in a rural expanse of [REDACTED], Tennessee, this community reflects the hallmarks of low socioeconomic status and deeply ingrained religious traditions. Most residents are employed in small-scale agriculture, local manufacturing, or service-sector jobs, with limited post-secondary education and social mobility. The population skews towards large families due to cultural and religious norms. Religious affiliation is nearly universal, with the church serving as a central hub for social interaction, moral guidance, and community decision-making. Despite economic hardship, the community demonstrates resilience and a firm adherence to conservative, faith-based values.

Transcript Submission

Congregation Description

The congregation at the Church of the Immaculate Conception consists predominantly of working-class families, retirees, and local farmers.

Opening Hymn: “Great is Thy Faithfulness”

Reverend [REDACTED]

"Brothers in faith, we gather here today in the spirit of sacrifice, in the spirit of service, and in the spirit of salvation. For the Lord Himself said, ‘Be fruitful and multiply, and replenish the earth.’ And so we find ourselves in a time of testing, a time when the Lord calls upon us to serve not just with our hearts, but with our very bodies."

"Today, I am blessed to share this sacred space with two of our surrogates, young men chosen by God for a divine mission. These brave souls are bearing the weight—quite literally—of our nation’s future. Let us welcome them as they sit among us, shining examples of what it means to live according to His will."

Congregation turns to see two surrogates seated at the front of the sanctuary. Both are visibly near full-term.

Surrogate S142-317-K

18 years old, former high school athlete from the immediate community, pregnant with hendecuplets (11). Surrogate was selected for his quiet and submissive demeanor. 

Surrogate S142-225-L

20 years old, family members from an associated rural farming community and is currently pregnant with dodecuplets (12). Surrogate was selected for his stoic and resigned demeanor. Condition is very advanced, and movements are limited to assisted mobility only. 

Reverend [REDACTED]

"Now, some of you have questioned the changes in our congregation, the ways in which we have been asked to adapt, to welcome this previously unfathomable mission. But let me remind you: God works in mysterious ways. His plan is not always clear to us, but it is always righteous. Today, we are called to embrace a new chapter in our walk with Him—a chapter of extraordinary giving."

Congregation murmurs softly. 

S142-225-L, struggling with his bulk, shifts uncomfortably in his chair.

Reverend [REDACTED]

"For as the Good Book says in John 15:13, ‘Greater love hath no man than this, that a man lay down his life for his friends.’ And what greater love can there be than these surrogates, who are laying down their strength, their comfort, and yes, even their very lives, to bring forth the next generation? These young men are not merely surrogates—they are chosen vessels of divine purpose."

A few hesitant amens from the congregation. 

S142-317-K wipes away a tear, while S142-225-L stares blankly ahead.

Reverend [REDACTED]

"I know some of you are struggling with this new reality. Perhaps you have seen your sons, your brothers, or even your neighbors brought into this new calling. Perhaps you have wrestled with anger, confusion, or despair. But I tell you, do not grieve! Do not resist! For as Paul reminds us in Romans 12:1, ‘Present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.’ These sacrifices are not in vain—they are the foundation upon which our future is built."

"Let me share a story. Last week, I visited the gestational ward at Paternity Compound 132. I met one of the young men seated here with us today. He told me, ‘Pastor, I don’t know why God chose me for this, but I trust Him. I trust that He has a plan.’ That, my friends, is faith. That is courage. That is the spirit of true service."

Note: No interaction beyond observations through the sound-proofed glass was allowed when Reverend [REDACTED] visited Paternity Compound 132. The surrogate in question he references appears to be fabricated for the purpose of the sermon.

Reverend [REDACTED]

"These young men are heroes. And heroes don’t always look the way we expect them to. They don’t wear capes. Sometimes, they wear hospital gowns. Sometimes, they lay in beds, swollen with life, praying that their sacrifice will make a difference. That their pain will pave the way for a brighter tomorrow."

The congregation grows quiet, many appearing uneasy. 

S142-317-K exhales deeply, his hands resting on the vast curve of his abdomen. S142-225-L does not display any emotive response.

Reverend [REDACTED]:

"We, too, must do our part. We must support them. Pray for them. Celebrate their courage and remind ourselves that this is God’s will made manifest. If you are called to give a son, give him with faith. If you are called to serve as a surrogate, serve with pride. And if you are called to bear witness, do so with humility and gratitude."

Reverend [REDACTED] continues to proselytize for another 23.7 minutes. The congregation appears to be losing focus, but attention is regained when the Reverend begins "interviewing" surrogate S142-317-K.

Reverend [REDACTED]

"Good afternoon, son. What an honor it is to have you here with us today. The congregation is inspired by your courage and sacrifice. Now, tell me—how does it feel to be chosen for such a divine purpose?"

Surrogate S142-317-K

"Pastor, I—"

Reverend [REDACTED]

"Ah, I can imagine it’s overwhelming at first! To know you’ve been selected to carry not just life, but hope, for an entire nation. That’s a weight most young men will never understand. Truly, the Lord works through you miraculously, doesn’t He?"

Surrogate S142-317-K

"I mean, I guess, but—"

Reverend [REDACTED]

"That’s right, that’s right. And think of the joy you’re bringing to so many families who have prayed for children but could not have them. Every kick you feel, every movement within you, is a testament to God’s plan. Don’t you agree?"

Surrogate S142-317-K

"I don’t know if I’d call it joy, Pastor. It’s actually—"

Reverend [REDACTED]

"Oh, I understand! It’s humbling, isn’t it? To feel the enormity of your task. But let me remind you, son, humility is a virtue. Philippians 2:3 says, ‘Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.’ That’s exactly what you’re doing!"

Surrogate S142-317-K

"But it’s not what I—"

Reverend [REDACTED]

"You see, the Lord guides us even when we don’t understand His methods. I’m sure, at first, you might have had doubts or fears—that’s only natural. But look at you now! A shining example of faith and resilience. How proud your parents must be to see you serving this way!"

Surrogate S142-317-K

"My parents didn’t give me a choice! They signed me up—"

Reverend [REDACTED]

"Ah, yes, choice. Sometimes, the greatest choices are made for us, aren’t they? Just as Abraham was called to sacrifice Isaac, not every calling is one we’d choose for ourselves. But, son, you’ve risen to the occasion. Surely, you can see the greater purpose in all this?"

Surrogate S142-317-K

"Pastor, with all due respect, I’m in constant pain. I can barely—"

Surrogate S142-225-L begins to display visible physical discomfort. 

Reverend [REDACTED]

"Pain! Yes, yes, the pain of sacrifice. The pain of labor. The pain of the cross. None of us can achieve greatness without hardship, my boy. Jesus Himself bore the weight of the world’s sins—just as you bear the weight of these precious lives. What a beautiful parallel, don’t you think?"

Surrogate S142-317-K

"I just want this to end. I can’t—"

S142-225-L groaned audibly, his hands clutching his abdomen as multiple fetuses shifted within. The pronounced movement of his belly draws gasps and murmurs from the congregation. 

Several attendees appeared visibly distressed, with one man crossing himself repeatedly. 

Reverend [REDACTED] momentarily paused, offering a solemn nod in acknowledgment before continuing his dialogue with S142-317-K. 

The incident visibly heightened the unease in the room.

Reverend [REDACTED]

"In God’s time, all things come to their conclusion. For now, focus on the gift you are giving. Focus on the good you are doing for countless others. And remember, ‘Blessed is the man who remains steadfast under trial.’ That’s James 1:12, by the way."

Surrogate S142-317-K

(quietly) "What the actual fuck?"

Closing Hymn: “Onward, Christian Soldiers”

Reverend [REDACTED]

"Heavenly Father, we thank You for the blessings You have bestowed upon us, for the surrogates who carry the burden of life, and for the wisdom of those who guide this blessing. We ask that You give strength to those who serve, comfort to those who grieve, and faith to those who doubt. In Your holy name, we pray. Amen."

"You, my boy, are an instrument of His will. And there is no higher calling than that."

Post-Sermon Observations

Surrogate S142-317-K appeared visibly distressed and unresponsive for the remainder of the service. 

S142-225-L returns to staring blankly ahead, though now massaging his belly.

Reverend [REDACTED] has been instructed to avoid conducting unscripted conversations with surrogates in future appearances.

Addendum (Confidential)

Following the service, S142-317-K fainted while being escorted out, likely due to the extreme strain of late-term pregnancy. Medical staff intervened promptly, though the surrogate later went into labor, birthed, and expired in the compound the following morning.

S142-225-L also continued gestating for 5 days (34 days total) before entering labor, birthing, and expiring.

No overt objections were publicly declared. 

Reverend [REDACTED] has been instructed to continue incorporating surrogates into his sermons to normalize their role within the community.

Click Here to return to DRC Report Archives

DRC agents noted mixed reactions among the congregation, ranging from quiet acceptance to visible discomfort. Several individuals were overheard expressing objections to the surrogates and their presence. Operatives have flagged them for further observation and, if necessary, detainment. 

----------------

[suntears1037]

Re: Watcher's Stupid Ass Decision

As I have been watching the Watcher disaster unfold on both YouTube and on Tik-Tok. I have yet to see anyone bring forth this one fact.

The U.S. federal minimum wage is ONLY $7.25!

When your subscription service only leaves a person with $1.25 cents to their name is it really that affordable?

That is dismissing the REAL issue that 78% of Americans are living paycheck to paycheck as well. (Not to say that only Americans make up their audience by any means but they make up a large sum of viewers)

So taking Steven Lim's dumbass statement that "Anyone and every body is able to afford it!" is tone deaf at best and horrifically inconsiderate and offensive at worst; given our worlds socio-economic structure, and the pain and hardships that so many working class people are battling currently.

When now, you only view the people who have given you your empire and luxury as a stepping stone and a tool to step on "One last time." as a means to climb the capitalistic ladder you tried to stray away from.

It truly makes me wonder if anyone on the Watcher team took time and consideration to understand their target audience at ALL.

[eternal-echoes]

“The university as a place of discernment. It is important to interpret reality by looking it in the face. Ideological or partial interpretations are useless; they only feed illusion and disillusionment. It is important to interpret reality, but also to live this reality without fear, without fleeing, without catastrophism. Every crisis, even the present one, is a passage, the pangs of a birth that involves struggle, hardship and suffering, but which bears within itself the new horizon of life, of a renewal, that carries the power of hope. And this is not a crisis of “change”: it is a crisis of “the change of an era”. It is an era that changes. These are not superficial changes of an era. A crisis can become a time of purification and and a time to rethink our socio-economic models and of a certain understanding of progress that fed illusions, in order to recover what is most fully human. Discernment is neither blind nor improvised: it is carried out on the basis of ethical and spiritual criteria; it involves asking oneself about what is good, it entails thinking about our own values regarding man and the world, a vision of the person in all his dimensions, especially the spiritual and transcendent; the person may never be considered “human material”! This, perhaps, is the suggestion lurking in functionalism. The University, as a place of “knowledge” has a very important role to play in forming students in discernment in order to nourish hope. When the unknown traveller, the Risen Jesus, approaches the two sad and disconsolate disciples of Emmaus, he does not try to hide the reality of the Crucifixion, of the apparent defeat that threw them into crisis. On the contrary, he invites them to interpret reality so as to to guide them to the light of His Resurrection: “O foolish men and slow of heart … Was it not necessary that the Christ should suffer these things and enter into his glory?” (Lk 24:25-26). To discern does not mean to escape, but rather to seriously interpret reality without prejudice.”

-Pope Francis, MEETING WITH THE ACADEMIC AND CULTURAL WORLD, Lecture Hall of the Pontifical Theological Faculty of Sardinia, Cagliari Sunday, 22 September 2013

[operafloozy]

November is Mizrahi Heritage Month, so this seems like a good time to remind people that Mizrahi Jews exist, both within and outside of Israel.

I'm not an expert, so I'm just going to link to a Jewish Voice for Peace (an Anti-Zionist Jewish group) Fact Sheet. Because it's a PDF and this is tumblr, I'll post some major points here.

Supporters of Israel dislike talking about MENA Jews because of racism within Israel and Israel portrays itself as European to soften their image with Americans and Europeans. Israel's detractors dislike talking about them because their existence muddies the White Euro Colonizer portrayal of Israelis. (OP commentary, not from the fact sheet)

Of 7 million Israelis, 35-40% are Mizrahim, 15% are Russian immigrants, 20% are Palestinian Israelis, 2.2% are Ethiopian, and 25-30% are Ashkenazi Jews and others. This means 55-60% of the Israeli population is ‘non-white’; together, Mizrahim and Palestinian Israelis form a majority.

Middle Eastern Jews immigrated to Israel for a variety of reasons related to each particular country’s economic, political, religious and national policies, messianic hopes and Israeli policies. Where one immigrated depended on socio- economic status and religiosity. Wealthier North African Jews ended up in Europe and America, as a rule.

Many MENA Jews can be considered refugees, immigrating due to persecution, pogroms, and economic hardship, though few of them refer to themselves as such.

On arrival [to Israel], some underwent humiliating experiences such as being sprayed with DDT. The Ringworm Children documentary highlights the tens of thousands of mostly North African children received high doses of radiation for ringworm, resulting in deaths and long-term effects including seizures, infertility, and cancers.

Despite being the majority Jewish population in Israel, Mizrahim are represented in small numbers in the Israeli Parliament and in elite positions such as professorships. Many still live in poor ‘development towns,’ agricultural Moshavim, or urban peripheries such as South Tel Aviv that receive fewer municipal funds than more central and majority-Ashkenazi Jewish cities, towns, and Kibbutzim

This information should not be used for:

This is not an excuse for genocide. What is happening in Gaza is 100% more important. I'm just sharing this with the hope that it enhances the way some of you talk about Israel.

This is not a case of 'good' brown Jews and 'bad' European Jews. There are plenty of MENA Jews within and outside of Israel that are Zionist. There are plenty of Ashkenazi Jews within and outside of Israel that are anti-Zionist. In both cases we're talking about large swathes of people who have disparate experiences, both within and outside of Western racial framework.

This should not be taken as support of the Israeli government. People continue to not be their governments.

[asanee44]

4 REASONS AFRICAN SPIRITUALITY IS GROWING IN POPULARITY

African spirituality has experienced a major resurgence throughout the African diaspora in recent years. While it is still considered taboo to some, African spirituality is growing in popularity among others, particularly among millennials. In fact, there appears to be a growing trend of people from all walks of life returning to their traditional spiritual practices.

Millennials and younger generations are much less apprehensive about embracing the spirituality of their forefathers. This is in sharp contrast to previous generations who empathically shunned African spiritual systems and their derivatives. These systems were misconstrued as forms of witchcraft or black magic primarily because of the influence of European thought. But now, more people throughout the African diaspora are starting to leave mainstream religious systems in favor of African spirituality.

I think that this shift is occurring as part of a global socio-spiritual awakening. Many refer to this phenomenon as the Age of Aquarius. Regardless of the title, there are definitely events that have been occurring globally that indicate a shift in our collective consciousness.

WHY AFRICAN SPIRITUALITY IS GROWING

In order for these changes to occur, there had to be some form of catalyst or uprising. In the case of increased interest, conversion, and reversion to African spirituality, many factors have spawned this shift. According to my research and experiences, these dynamics include discontentment, the need for healing, decolonization, and social trends.

DISCONTENTMENT

Like many others, people throughout the African diaspora have become disillusioned with the unfilled promises of Christianity and other religions. In their longing to witness the return of a savior, people are starting to become anxious, impatient, and discontent. Many people have simply lost hope in the possibility of this occurring in their lifetime or at all.

Above and beyond waiting for a rapture, people want to see a change in their day-to-day lives. African diaspora youths have watched their parents and grandparents suffer from the strongholds of slavery and its aftermath. They have seen their parents and grandparents struggle to survive while clinging to a savior god who doesn’t appear to be concerned about their hardships. Nor does this savior god seem to care about the global struggles of the African diaspora.

Many of them have become despondent with the status quo. They want to see change, and few believe that a long-awaited savior will initiate it. So, they are searching for answers, and many are finding the answers they seek in traditional African spiritual systems. A number of people who return to their traditions are beginning to experience peace and gain power, which is one reason for the increased growth of African spirituality.

HEALING

Many people throughout the African diaspora are suffering from insurmountable maladies. They have physical, mental, emotional, spiritual, social, and financial issues that modern-day healing modalities can’t seem to address properly. African and African diaspora spiritual systems like Hoodoo, Haitian Vodou, Ifa, and others have historically been known to be beneficial in treating such maladies.

This is why many people are turning to African spirituality as an effective alternative to western religious, healthcare, and economic systems, etc. Individuals throughout the African diaspora are beginning to wake up to the mystical wisdom that their fore-parents possessed. Even other groups of people are seeking help from African spiritual systems for the same reason.

They realize that western modalities are not curative. Instead, they simply cover up symptoms to underlying problems. Conversely, African spirituality has provided effective, permanent solutions to many of the ills faced by people throughout the diaspora. And in turn, it has helped improve their overall well-being.

Africa Bag / Backpack – Bone Leather (Medium)

DECOLONIZATION

This socio-spiritual awakening traverses all aspects of society as people seek ways to decolonize European thought patterns. The black conscious community began to realize this shift in the early 2000s with the second wave of the natural hair movement. This led to many women and men embracing natural hairstyles such as afros, dreadlocks, twists, etc. These hairstyles had been historically frowned upon in westernized societies because they embody the essence of black power and cultural pride.

As such movements continue, the black conscious community likewise continues to grow and gain in momentum. This group has started making tremendous waves in religious and spiritual decolonization as well. Many individuals from this group are waking people up to the reality of spiritual colonization. They expose the insidious role of religions like Christianity and Islam in the enslavement and colonization of black people worldwide.

Such individuals want nothing to do with what they consider to be the “slave master’s religion.” Many from these groups are turning to African spirituality as a means of honoring their ancestral heritage and decolonizing from religious superiority. A number of them have found comfort and solace in returning to their roots and culture for these very reasons.

SOCIAL TRENDS

As with all things in society, trends play an overwhelming role in societal shifts. In modern times, the journeys, lessons, and knowledge of those who have chosen to embrace African spirituality are being cataloged through social media. As more spiritually-curious individuals see this trend introduced through social media, more of them have started embracing African spirituality as well.

However, not everyone involved in this movement will wholeheartedly adopt African spirituality as a way of life. Many onlookers will only engage with African spiritual systems from the periphery.

A number of people may read a few articles or books about the topic, others may attend services in African spiritual circles, and some may even seek out divination services. However, overall everyone who engages with African spirituality will not be a lifelong adherent to such systems.

And that’s okay. Speaking as an African American devotee of two African spiritual systems, I know that African spirituality is not for everyone. I believe that people should be led by their intuition. This may mean fully embracing African spirituality for a moderate few, only observing it for some, or being totally repulsed by it for others. Either way, the journey for those who choose to embrace this path will continue.

If you are interested in learning more about African spirituality and why it is growing, check out these resources.

Learn more about African Spirituality in this episode of the African Spirit Reintegrated + Reimagined:

[womenfrommars]

Hey, Juno, how you're doing? If you don't mind, I'd like to know your opinion on a trans issue. I had my peak trans moment almost two weeks ago and I've been in contact with gender critical rhetoric ever since. Recently, I came across a reflection about how weirdly powerful the Trans movent is, changing laws (even the legal definition of sex), conquering spaces in politics, media and uni programs... Something other social movements, like feminism and the black movement never did (not like the trans movement at least). And I do agree in a way, but I can't help being skeptical about the strength of this idea when we witness trans folks being murdered, suffering because of lack of opportunities, being kicked away from home... In a way, I do believe the Trans movement is uncommonly powerful and that's sus, but at the same time I accept trans folks still face a lot of hardships because of their gender identity. Is it wrong to assume both things at the same time?

Hi anon, I don't think these ideas are necessarily inherently contradictory. The fact a political movement (in this case, the transgender movement) is gaining momentum doesn't necessarily translate into the idea that the average transsexual has a wonderful life. The transgender movement claims to advocate for transgenders but personally I find it doubtful to what degree they succeed in doing so. They mostly advocate for legal changes which are supposed to benefit the social and mental well-being of transgenders. Think making it easy to legally alter your gender, or make cross-sex hormones more financially affordable. But studies indicate the overall quality of life of transgenders is not tremendously improved post-ex reassignment surgery. Most notably the rate of suicidality is just as high as pre-surgery.

I find that the transgender movement can be very manipulative with statistics. It is claimed that only 3% of transgenders have regrets about their transition. This figure is based on a Dutch follow-up study that exclude roughly 30% of the initial patients from the follow-up. Either they refused to cooperate with the study or they couldn't be reached. So we have no idea what happened to this group. Lots of detransitioners feel resentful to the point they cut off all contact with their doctors so many are not included in follow-up trials. And it is sad to say but it is definitely a possibility some died of suicide

Another example is the homocide rate of transgenders. Most figures being thrown around are based on studies in South America that mostly follow transsexual prostitutes. Those people are not representative of Western, middle-class transgenders at all. Even when you take a look at the homocide rate for US-based transgenders, it is significantly higher than the US national average yes, but that actually disappears when you account for racial background. The vast majority of the victims are Afro-American and to a lesser degree Latino American. The homocide rate for white American transgenders is lower than the US national average (and also lower than that for white Americans specifically). It is hard to find statistics that account for other factors such as sexual orientation and socio-economic background. I think most of the hardships that some transgenders face can be best explained by them being homosexual and/or of being of an ethnic minority, usually combined with lower income. I bet you have heard various stories in the media about the suffering of transsexuals, and 9 out of 10 times, they showcase a homosexual transsexual rather than a heterosexual one, despite the fact that in clinics today, most male-to-female patients are heterosexual. The ones who are kicked out of their parental home, who end up in prostitution, get involved with drugs, etc etc are from what I can tell almost always MTF homosexual

I really implore you to look more into these matters as statistics can be very easily manipulated to fit a certain political narrative. That is not to say we should not also have compassion for those who do suffer and look for social and political solutions. But fast-tracking pre-pubescent children into a transition process is very unlikely to increase well-being for the transgender population, which is the usual answer coming from the transgender movement

[mallowmaenad]

thing ive been musing about thats too nuanced to actually discussed on here: the parallel of community headcanons of characters being transgender in one direction or another vs. the commonality of literary themes of masculinity and manhood as a curse, punishment or hardship vs. masculinity and manhood as a reward, blessing or accomplishment especially under the lense of a modern patriarchal society and the more specific filter of that kind of art as enjoyed by queer online countercultural groups especially fandoms. ultimately i think people dont put enough thought into this stuff so i will pivot my thought process to the socio-economic conditions of living in equestria and its desperate facimile of an inherently capitalist utopia and what that means for the lower class and disenfranchised in this fucking cartoon made for little girls

[teafiend]

Thoroughly enjoyed the shamanism/shamanistic, folkloric and supernatural horror base of the show. The mysteries were quite engaging as well. Performances were obviously top-notch, and storylines wonderfully coherent and solid too.

Skipped parts of the last three episodes but due to bits and pieces here, got most of the storyline still. Ended beautifully and hopeful.

A superb 8.0-8.2.

The themes the show touched on varies and fascinatingly relevant, and I thought weaved into the folkloric and shamanistic aspects well. Human greed, wickedness, the sociopathy of the rich/powerful, will-to-live/survive, family/generational trauma, economic hardship, a sprinkle of socio-economic issues in South Korea were threaded logically and with sensitivity.

That said, the emotions about those issues could be better provoked. This was a mostly cerebral show for me, and moved me more in the mind than heart. Still excellent though.

I think one could write reams of paper on the issues brought up here though, no least the sociological aspects of the folkloric and supernatural as it pertains to human activities and emotions. Am sure there are already studies/research about those, but the show weaved them together fascinatingly.

Could not help but feel for poor Lee Hyang-Gi and her younger sister - Mok Dan - too. They were innocents in this, and hard to fault the poor girl for doing what she did after everything she had to go through. All blame were on the older Yeoms (and the shaman; even to an extent, the parents and villagers) and their greed and wickedness (which is par for the course of the privileged, especially). And of course, girls are always - commonly - the first to be sacrificed 😡🤬😭😭😭

The more sobering fact is the show and its world is considered “reality” in certain parts of the world, and not merely fiction. The use of the supernatural to further one’s ambitions, unwholesome intentions etc are common for some people. Not that I personally think they work, just that some people certainly swear by its effectiveness.

All said though, nothing wins over “The Guest” for me personally. To be fair, while both shows share certain themes, they are quite different, and I have enjoyed both, though my heart will always remain with TG. I mean, I am still shipping the characters from TG even when I have to do it alone. The shipping potential for “Revenant” is definitely there as well, and I have read a few lovely fanfic for San Yeong/Hae Sang, so there is that. San Yeong and Hong Sae would be sweet too.

Glad I finally jumped in and completed the show. Well worth the time spent on it.

Mini-rant:

Me and SBS non-Romance dramas: 왜❓(Wae/Why?!)

What is it with SBS and the non-shippable vibes of some of its shows?

I started “Revenant” with a ship (already read a few fics) and came out the other end 😅🤔🫠 This is not the first time either. Non-Romances usually have some good chemistry too, yet 😬🫥

Solid writing, memorable performances and beautiful directing with a sleek feel etc, yet the chemistry stayed firmly platonic (for me). Why???

There must be something in the “sauce” of SBS dramas which blocks my shipping-vibes antennae. Just a roundly weird phenomenon 🫠😭😔😥

[coralpenguincherryblossom]

covid and mental health

By Rachel Shannon

Everyone can relate to the fact that covid was a stressful period in our human existence. Some people struggled more than others but no hardship should be weighed or compared to one another's. It was both a tribulation and a learning experience. Before covid, we lived in a very rushed Society. The work day was 9-5 Monday through Friday, we never thought to challenge it. Now post covid, some people don't work on Mondays or have half a day on Fridays, or some people work completely remote which never used to be an option. We now take more time for our emotional health and embrace therapy which for decades previously was considered taboo.  To get to this point, Society had to face some tough adversities which include mental health decline in Victoria Australia, harsh discriminatory challenges for Asian Americans, and radical transitions for college students. These three scenarios are just a few examples of some of the many ways in which covid impacted our mental health. These situations brought awareness to the way we view and treat mental health.

Since covid, intentional self-harm rates skyrocketed in Victoria Australia due to lack of employment opportunities and social isolation. While young people are less susceptible to covid, the pandemic did disproportionately affect their psychosocial development, as social connectedness and social identity are important factors in youth. Suicide attempt hospitalization rates ranged from 77.4 to 97.9 events per 100,000 population between 2012-2013 and 2019-2020. Rates were higher outside of urban areas. It is estimated that the self-harm hospitalization rates in Greater Melbourne was 75.9 per 100,000 population compared to 112.0 per 100,000 population in the rest of Victoria. The Victorian mental health system was extensively evaluated by the Royal Commission on the advice of the Victorian government. The Royal Commission found  that the state's mental health system was unable to respond to the needs of the people suffering from mental illness or psychological distress, unsuitable to meet current and future demands, and an urgent need for reform. 

“Pre-existing individual factors, such as poorer physical health, a history of chronic illness, or pre-existing mental health problems, have been associated with higher rates of anxiety and depression during COVID-19. Other individual factors may be important too, for example introverted individuals are somewhat less likely to have high quality social support systems compared to extraverts. Consistent evidence shows that adults experiencing pre-existing socio-economic disadvantages face increased mental health problems related to COVID-19.” (Westrupp,”et al.”2023)

While Westrupp explains that pre-existing conditions occurred in parents and children in Victoria before covid, these conditions were made worse from government restrictions and shutdowns.

Since covid, the Asian-American population have faced intense racial discrimination which include verbal harassment and physical assault. This is mainly due to media outlets blaming China for the pandemic.  A recent Pew Research Center report found that approximately 31% of Asian American adults reported being the subject of slurs or jokes because of their race or ethnicity, and about 58% of Asian American adults shared that it is more common for people to express racist or racially insensitive views about Asians than it was before the covid-19 outbreak. The increase in racial discrimination against Asian Americans during the covid-19 pandemic has also contributed to covid-19 discrimination fear, which exacerbated mental health problems such as depression and anxiety. 

“Anti-Asian racism has always been present in the US society for over 150 years, though it has been encoded in different vocabulary and language in different periods of time.”(Adachi,2022).

Adachi explains that the “Yellow Peril” which is described as western fears of Asians, especially Chinese, would invade their land and disrupt western values, started as far back as the 1870s. Although these fears already existed, there has been an uptick in racial discriminatory acts since covid due to media outlets and politicians. 

Covid took a strain particularly on college students. College is already a stressful time for young adults then covid added the pressure of social distancing, working remotely and in extreme cases leaving their dorm and finding residence elsewhere. Many may argue that stress among college students is unrelated to covid and that it’s been an ongoing issue for some time. McLafferty writes that a survey was conducted of students who attended college in Northern Ireland in the fall of 2019, then again a year later found that high levels of mental health problems were already present among students commencing college. Although college students were already struggling before the pandemic, it’s important to understand that covid exacerbated pre-existing mental health conditions.

“Students assessed post pandemic reported significantly more symptoms of anxiety and depression than students assessed pre pandemic, and these two cohorts are reporting more symptoms in many areas than a cohort of students assessed 25 years earlier.”(Nails,2023). 

In conclusion, the COVID-19 pandemic made the Victorian government aware of the urgent need for better mental health care for their people, brought to light the racial injustice of Asian-Americans, and showed the massive strain covid had on college students. These three situations highlight the severity in which covid affected our mental health. After the pandemic, it was realized that mental health care was at the bottom of the list of priorities. This awareness led to changes such as flexible working conditions and more need for therapy. Therapy also became more available remotely. Not only should we spread awareness on the issue of mental health but we should also take combative steps to help such as make therapy more affordable and hire more mental health providers. Unfortunately it took this catastrophic event to make us open our eyes. With this better awareness and understanding, we as a society can tackle mental health issues head on. 

Vacher, C., Ho, N., Skinner, A., Robinson, J., Freebairn, L., Lee, G. Y., Iorfino, F., Prodan, A., Song, Y. J. C., Jo-An Occhipinti, & Hickie, I. B. (2022). Optimizing Strategies for Improving Mental Health in Victoria, Australia during the COVID-19 Era: A System Dynamics Modelling Study. International Journal of Environmental Research and Public Health, 19(11), 6470. https://doi.org/10.3390/ijerph19116470

Westrupp, Bennett, Berkowitz, Youssef, Toumbourou, Tucker, Andrews, Evans, Teague, Karantzas, Melvin, Olsson, Macdonald, Greenwood, Mikocka-Walus, Hutchinson, Fuller-Tyszkiewicz, Stokes, Olive, Wood, Feb2023, child, parent, and family mental health and functioning in Australia during COVID-19: comparison to pre-pandemic data

Huang, C. J., & Huang, C. Y. (2023, December 21). The Moderating Role of Emotion Regulation Strategies on Asian American Parents’ Discrimination Experiences and Mental Health During the COVID-19 Pandemic. American Journal of Orthopsychiatry. Advance online publication. https://dx.doi.org/10.1037/ort0000714

Adachi, Nobuko, 2022, Yellow Peril Redux: Vitalizing Pre-Existing Racial Conditions with a New Symbol

Nails, Julianna. “A Crisis in College Student Mental Health? Self-Ratings of Psychopathology Before and After the COVID-19 Pandemic.” American Psychological Association, American Psychological Association, 11 Nov. 2023, psycnet.apa.org/record/2023-78779-001

McLafferty, Ward, Walsh, O’Neill, Bjourson, McHugh, Brown, McBride, Brady, Murray, Nov 2023, College Student Mental Health and Wellbeing Prior to and during the COVID-19 Pandemic

[rakiyaworldcinema]

The motorcycle diaries

"The Motorcycle Diaries" traces the formative experiences of a young Ernesto "Che" Guevara and his friend Alberto Granado across South America in the 50s. Directed by Walter Salles, the film is an adaptation of Guevara's own diaries, offering a glimpse into the defining moments that shaped his political awakening. Ernesto, a 23-year-old medical student, and Alberto, a biochemist, embark on a road trip across Latin America on a rickety motorcycle named La Poderosa (The Mighty One). A carefree exploration of the continent's beauty and youthful escapades transforms into a soul-stirring expose, revealing the harsh realities of the impoverished and marginalized. The journey commences in Buenos Aires meandering through various terrains, diverse cultures, and socio-economic conditions. Ernesto and Alberto bear witness to the profound disparity between the affluent and the destitute. Their encounters with the marginalized and oppressed challenge their preconceptions, igniting a social consciousness within them. This awakening acts as the catalyst for Ernesto's transformation from an idealistic youth into the revolutionary icon, Che The pivotal moment occurs when Ernesto and Alberto volunteer at a leper colony in Peru. The experience profoundly impacts Ernesto, challenging his views on healthcare, societal inequality, and the exploitation of the vulnerable. Witnessing the suffering of the patients and the lack of resources propels Ernesto's commitment to serving humanity, planting the seeds of his future revolutionary ideologies. The film beautifully captures the breathtaking landscapes of South America. The cinematography underscores the duality of beauty and hardship, emphasizing the dichotomy between the picturesque landscapes and the harsh reality faced by marginalized communities. As the duo traverses the continent, the motorcycle becomes a metaphor for their evolving perspectives and the transformative nature of their expedition. "The Motorcycle Diaries" is not merely a travelog; it's a coming-of-age tale that chronicles the awakening of social consciousness and the birth of revolutionary Ultimately, shedding light on the humanistic values that fueled Che Guevara's unwavering commitment to social justice and equality. It stands as a testament to the transformative potential of travel and the power of witnessing inequality firsthand.

[uspresidentsclub]

Imran Khan's Unlawful Imprisonment and Its Impact on His Efforts to Combat Cancer

Imran Khan, former cricketer and the 22nd Prime Minister of Pakistan, has earned a reputation as a symbol of leadership, philanthropy, and resilience. While his sporting career and political achievements have made him a globally recognized figure, it is his profound contributions to society—especially in the field of cancer care—that have cemented his enduring legacy. His vision led to the establishment of the Shaukat Khanum Memorial Cancer Hospital & Research Centre in 1994, a pioneering institution that has provided life-saving treatment to countless cancer patients, especially those from underserved communities.

The inspiration behind this monumental project was deeply personal. In the early 1980s, Khan’s mother, Shaukat Khanum, was diagnosed with cancer. Throughout her battle, he witnessed not only the physical toll of the disease but also the financial hardship that cancer treatment imposed on families. His mother's death in 1985 became a turning point in his life, propelling him to create a healthcare facility that would provide affordable and world-class cancer care to those in need, regardless of their financial situation.

However, Khan's political journey has been fraught with controversy and challenges, particularly due to his recent unlawful imprisonment and the interference of Pakistan's powerful military establishment. This military junta, long suspected of exerting clandestine control over the nation's political landscape, has actively sought to undermine Khan's charitable work and obstruct his efforts to address Pakistan's pressing socio-economic issues, including healthcare, poverty, and education.

The military’s interference has been particularly damaging to Khan’s initiatives. Despite his vocal opposition to the military’s influence over civilian affairs, his attempts to implement reforms have been consistently thwarted. The current military leadership has sunk to new lows in their personal vendetta against Khan, even going so far as to block public support for his cancer appeal. Anyone who contributes significant sums to the cause faces retaliation from the establishment. In response to this, the US Presidents Club has taken the initiative to contribute 10% of every dollar spent here toward cancer care, through the Imran Khan Cancer Appeal Inc.

Khan’s detention, coupled with the military’s manipulation of Country’s institutions, highlights a broader crisis of governance in the country, where dissent is often suppressed, and political opposition is crushed. This unjust treatment not only stifles Khan’s charitable initiatives but also underscores the challenges faced by civil society in the country.

In conclusion, Imran Khan’s battle for cancer care illustrates the extraordinary power of compassion, vision, and perseverance. Despite the relentless obstacles placed in his path, his commitment to providing cancer treatment to thousands remains unwavering. Khan’s journey—from celebrated cricketer to dedicated philanthropist—demonstrates the transformative power of individual action in the face of adversity. His legacy as both a national hero and a global humanitarian stands as an enduring testament to the impact one person can have in the fight against illness and injustice.

Giving never felt so good.

[kvibe-test]

Unraveling Trap: The Heartbeat of Urban Culture

Trap music emerges as a potent embodiment of urban culture, resonating with the diverse experiences, struggles, and dreams of its artists. Originating in the Southern United States, particularly in Atlanta, Georgia, trap music draws its authenticity and strength from its profound cultural roots. Artists like T.I., Gucci Mane, and Young Jeezy not only brought this subgenre to the forefront but also solidified its foundation within the cultural fabric of their geographic and social environments. Through their stories, trap music vividly portrays the core of urban life.

Origins and Evolution

The birth of trap music occurred in Atlanta during the mid-1990s, with T.I.'s 2003 album "Trap Muzik" playing a significant role in defining its essence. Drawing from his experiences in Bankhead, Atlanta, T.I. helped ground trap music's cultural relevance. Young Jeezy's 2005 debut "Thug Motivation 101" marked another key moment, showcasing trap's rise to mainstream, reflecting the struggles and ambitions intertwined with urban existence. These artistic achievements underscore how urban culture is intricately embedded in the narrative of trap music.

Urban Influence on Lyrics

Trap music's lyrical content directly mirrors the socio-economic struggles prevalent in urban settings. The often harsh realities of life, including drugs, violence, and financial challenges, inform its lyricism. Atlanta, often dubbed the "Dirty South," symbolizes a source of geographic influence, representing the cultural and economic context crucial to trap music. Furthermore, the depiction of Black masculinity within these lyrics is heavily shaped by geographic spaces, reinforcing personal and collective identity among both creators and listeners.

Resonance and Message

With a profound sense of endurance and pursuit of the American Dream, trap music resonates by illustrating resilience amid limited life options. It communicates essential social and economic commentaries, serving as a resistance mechanism against oppression and societal inequities. For urban youth, trap music provides empowerment, reflecting their lived experiences and facilitating self-expression. This interplay between harsh realities and aspirational visions makes trap music powerfully relatable and impactful.

On a global scale, trap music has broadened its reach, integrating into niches like EDM and connecting with varied audiences. While its roots are distinctly American, its worldwide impact exposes diverse listeners to the rhythmic stories common in trap music. Locally, urban redevelopment and gentrification have transformed the original areas, giving rise to new sub-genres that continue to shape trap music's legacy.

To comprehend the impact of urban culture on trap music, consider these practical insights:

Cultural authenticity is paramount; explore the urban origins to produce genuine content.

Recognizing geographic identity assists in developing effective marketing and branding approaches.

Engage with the socio-economic narratives in trap music to better understand urban community issues.

Leverage the genre's global appeal to establish cross-cultural connections.

For conscious creators, it's vital to anchor work in authentic urban experiences, collaborating with local communities for deeper understanding. Tackling socio-political topics through trap music isn't solely an artistic pursuit; it's a responsibility to promote awareness and dialogue.

The influence of urban culture on trap music's subject matter and lyrics is unmistakable. The genre serves as more than just a musical form; it is a cultural narrative space where experiences, even those shadowed by hardship, find voice and significance.

By understanding and utilizing the core of urban culture in trap music, artists and producers alike can navigate and contribute to the genre's evolving narrative, aligning their creative expressions with individuals who encounter stories worth sharing and rhythms worth experiencing.

#TrapMusic #UrbanCulture #CulturalNarratives #HipHop #Atlanta

Uncover the hidden messages in Trap music’s urban roots.

[abhinandantrust]

Housing trust in Patna, Bihar - Abhinandan Trust

Building Homes, Building Futures: Abhinandan Aawas Yojana

A safe and secure home is a fundamental necessity and the foundation of a stable and dignified life. However, for many families in Bihar, owning or even renting a proper home remains a distant dream due to financial hardships and inadequate housing infrastructure. Recognizing this critical need, the Abhinandan Trust in Patna launched the Abhinandan Aawas Yojana, a transformative initiative dedicated to providing affordable housing solutions to underprivileged communities.

This blog explores the mission, initiatives, and impact of the Abhinandan Aawas Yojana, highlighting its role in transforming lives by providing the gift of shelter.

About Abhinandan Trust

The Abhinandan Trust, headquartered in Patna, Bihar, is a non-profit organization committed to empowering underprivileged communities. With programs focusing on education, financial relief, and elder care, the trust also prioritizes one of the most pressing needs—housing. The Aawas Yojana aims to address the housing crisis faced by economically weaker sections, ensuring they have access to secure, dignified, and affordable homes.

The Need for Affordable Housing in Bihar

Bihar, with its growing population and socio-economic challenges, faces a significant housing deficit. Many families, especially in rural and urban slum areas, live in unsafe, overcrowded, or poorly constructed homes. Here are some of the key challenges:

1. High Housing Costs

Rising land and construction costs make homeownership unaffordable for low-income families.

Many families are forced to live in rented homes or temporary shelters with little security.

2. Poor Living Conditions

A significant portion of the population resides in makeshift homes that lack basic amenities like clean water, sanitation, and electricity.

These conditions contribute to health issues and reduce overall quality of life.

3. Vulnerability to Natural Disasters

Bihar is prone to floods and earthquakes, and poorly constructed homes are often destroyed, leaving families homeless.

4. Lack of Access to Housing Loans

Low-income families often lack the financial resources or creditworthiness to secure housing loans from banks or financial institutions.

The Abhinandan Aawas Yojana seeks to address these challenges by providing affordable and durable housing solutions to those who need them most.

Initiatives Under the Abhinandan Aawas Yojana

The Aawas Yojana offers a comprehensive approach to tackling the housing crisis, ensuring that families can access secure and sustainable homes. Below are the trust’s key initiatives:

1. Affordable Housing Construction

The trust collaborates with local contractors and architects to:

Build affordable, durable homes for low-income families.

Use cost-effective and eco-friendly construction materials to ensure sustainability.

2. Subsidized Housing

Under the program, eligible families receive homes at highly subsidized rates or, in some cases, free of cost. This initiative focuses on families living below the poverty line, widows, single mothers, and other vulnerable groups.

3. Upgradation of Existing Homes

For families living in unsafe or poorly constructed houses, the trust provides financial and technical support for:

Repairing and strengthening structures.

Adding essential amenities like toilets, water supply, and electricity.

4. Land Allocation and Advocacy

The trust works with local governments and community leaders to:

Identify and allocate land for housing projects.

Advocate for policies that promote affordable housing for underprivileged communities.

5. Disaster-Resilient Housing

In flood-prone and disaster-affected areas, the trust constructs homes designed to withstand natural calamities. These structures prioritize safety and durability, ensuring families remain protected during adverse conditions.

6. Community Housing Projects

To foster a sense of community, the trust develops housing clusters where families can live together, share resources, and support one another.

The Impact of the Abhinandan Aawas Yojana

The Abhinandan Aawas Yojana has had a profound impact on individuals and communities, transforming lives through the power of housing. Here’s how the program has made a difference:

1. Improved Living Standards

Families living in safe, clean, and well-constructed homes experience a significant improvement in their quality of life. Basic amenities like sanitation and electricity contribute to better health and hygiene.

2. Financial Stability

By providing affordable housing, the trust reduces the financial burden on families, enabling them to save money and invest in other necessities like education and healthcare.

3. Empowerment of Women

Women, particularly widows and single mothers, benefit immensely from the program, gaining a secure place to live and greater financial independence.

4. Resilience to Natural Disasters

Families in disaster-prone areas are now safer and better prepared to withstand floods, earthquakes, and other calamities, reducing the long-term socio-economic impact of such events.

5. Community Development

Housing clusters foster a sense of belonging and cooperation among residents, strengthening community ties and promoting collective growth.

How You Can Support the Abhinandan Aawas Yojana

The success of the Abhinandan Aawas Yojana depends on the collective efforts of individuals, businesses, and organizations committed to social welfare. Here’s how you can help:

1. Donate

Your contributions can help fund the construction of homes, provide subsidies, and upgrade existing structures. Every donation brings a family closer to a secure and dignified life.

2. Volunteer

Join the trust’s efforts by volunteering in areas like construction, community outreach, or administrative support.

3. Partner with the Trust

Organizations can collaborate with the trust through CSR initiatives, providing resources, funding, or technical expertise to support housing projects.

4. Spread the Word

Raise awareness about the housing crisis and the trust’s initiatives by sharing their mission with your network. Together, we can inspire more people to take action.

The Abhinandan Aawas Yojana is a shining example of how targeted interventions can address pressing societal challenges like housing insecurity. By providing safe, affordable, and sustainable homes, the program not only transforms individual lives but also contributes to the broader goals of community development and poverty alleviation.

A home is more than just a structure—it is a sanctuary where families can dream, grow, and thrive. With your support, the Abhinandan Trust can continue to build homes and futures for those who need them most.

[eton75]

Headline: The Unethical Tradition of ‘Spraying’ Money at Nigerian Celebrations

Hashtags: #NigerianCulture #MoneySpraying #EconomicInequality #CBNRegulations #CulturalReform

In Nigeria, a prevalent custom at weddings and parties involves guests ‘spraying’ money onto celebrants—a practice where individuals place or throw currency notes onto those dancing or being honored. This tradition, deeply rooted in certain cultural expressions, is often seen as a display of affection and celebration. However, it has evolved into a conspicuous exhibition of wealth, raising ethical concerns, especially in a nation grappling with significant economic challenges.

Historically, the act of spraying money has been associated with the Yoruba culture in southwestern Nigeria, symbolizing joy and good fortune. Over time, it has been adopted across various regions and events, including weddings, birthdays, and other social gatherings. The practice gained prominence during Nigeria’s oil boom era in the 1970s, reflecting the newfound affluence of some Nigerians.

Recognizing the potential negative implications of this practice, the Central Bank of Nigeria (CBN) has implemented regulations against the abuse of the naira, Nigeria’s currency. Section 21 of the CBN Act criminalizes tampering with or defacing the naira, explicitly prohibiting practices such as spraying money at social events. Violators can face fines or imprisonment. 

Despite these regulations, the tradition persists, often involving individuals who flaunt substantial amounts of cash, sometimes in foreign currencies, to project affluence. This ostentatious display is particularly troubling in a country facing economic hardships, including high poverty rates and substantial national debt. The disparity between such lavish expenditures and the daily struggles of many Nigerians is stark and disconcerting.

Moreover, there are concerns that some individuals engaging in this practice may be involved in illicit activities, using these events to launder money or assert social dominance. This not only undermines ethical standards but also contravenes financial regulations aimed at maintaining the integrity of the nation’s currency.

The Nigerian government and law enforcement agencies have made efforts to curb this practice. For instance, the Economic and Financial Crimes Commission (EFCC) has arrested and prosecuted individuals for abusing the naira through spraying at events. Notable cases include the arrest of socialite Idris Okuneye, known as Bobrisky, for spraying money at a party, leading to a six-month imprisonment. 

In light of these issues, it’s imperative for Nigerians to reflect on the ethical and economic implications of money spraying. While cultural expressions are vital, they should not perpetuate economic disparities or contravene national laws. Alternative means of celebrating—such as digital transfers, presenting non-monetary gifts, or other forms of honoring celebrants—can be adopted to align cultural practices with contemporary ethical and economic realities.

Reevaluating and potentially reforming this tradition could contribute to a more equitable society, where celebrations do not inadvertently highlight economic divides or encourage unethical behavior. It’s a call for cultural evolution that respects both heritage and the current socio-economic context.